St James Chapel Okehampton
This is the remarkable story of a resilient and unlikely survivor. When you arrive in the centre of Okehampton there is a surprising sight of a small church that appears to have been squeezed into a corner of the High Street at a strange angle, looking to all intents and purposes like an afterthought. It is more usual to find churches dominating the centre of ancient towns, with the towns radiating out from their walls. But here the church looks more like a repurposing of an empty plot, left behind.
In fact, in some ways St James Chapel is an afterthought, albeit an afterthought that happened nearly a thousand years ago. To understand why it is here, you have to go back a long time into the dark mists of history, to a time when Okehampton was not here at all. Okehampton as we see it today was open land with two rivers meeting, that flooded regularly. A flood plain in other words. The original settlement was Saxon and on the hillside, above the town out of harm's way. That is where the Parish Church, All Saints, still sits, with the Saxon village long gone.
As the rivers were tamed to some degree and Okehampton grew and the Saxon village shrank to nothing, the parishioners were forced to walk to All Saints to worship, a long trek from the town, and uphill. When the rivers were in flood, many couldn't reach the church at all.
We know that by 1178, a local man, probably Reginald Courtney, got permission from Pope Alexander III to build this small chapel here. At that time it was to be a Chantry Chapel, not a public church.
A chantry chapel is a medieval Christian space or standalone building endowed by wealthy patrons or guilds to pay for priests to continuously chant masses for the dead. In all likelihood, prayers for the wealthy donors after their deaths, a sort of safety net for the afterlife. They were also usually built in strategic locations, for example, near busy travel routes, at crossing points or near bridges. They also served as places for weary travellers to get blessings and more than likely to hand over cash. They were good business, and this small chapel lay on the main road from Cornwall to Exeter. How do we know there was profit to be made? Well a later Pope tells us so, as we'll see.
180 years go by, before the local people got a bit fed up of marching up the hill to the parish church every Sunday and in 1358 John Gyffard the vicar wrote to the Pope, a different Pope by this time. Pope Urban V was asked politely if the locals could pray here instead, and they obviously had to make quite a case to get their way, because Pope Urban wrote back and that 700 year old papal letter is still in the Town Chest at the Devon Record Office.
I should add here that the local history says the vicar wrote to the Pope in 1358, but according to my research Urban only became Pope in 1362. The letter from Urban is dated 1365 which does fit the timeline so I'm not sure if that local bit of history has the wrong date or if it took seven years to get a reply, which isn't that unlikely to be fair.
Before we get to the Pope, this plaque set into the pavement explains why this church seems to be in such a strange location. Looks can be deceptive, because we see a very wide high street with the church wedged into the corner, but in fact this wasn't always a wide street, it was two narrow streets with buildings down the middle which have since been removed. At some point there was an ancient Guildhall and a covered market. Now the scene makes more sense.
I have managed to find two maps that show the before and after. One is an early tithe map from the turn of the 18th century, and the other one a late 19th century plan. The central block of buildings were dilapidated in 1800 when legislation was enacted to clear them. You will see how the row of buildings disappears from Fore Street leaving the chapel marooned at one end. In the earlier map you can also see how Fore Street was the crossing point between the two rivers, with St James Chapel a sort of gatekeeper at one end. The chapel is the one building shown at an angle. This early map also shows the range of buildings adjoining the chapel on it's north wall, which were also later removed.
In fact the tithe map is deceptive because they didn't neccessarily draw maps in the correct orientation back then, and it isn't the chapel that is at an angle but the main street. The chapel is built as all early churches were, east to west, with the chancel in the east.
I will place the whole transcript of the Papal letter at the end of this piece for anyone who is interested to read it, and I will only mention the highlights here.
The letter mentions a lot of detail that tells us how the case was made to him for this change. The Pope acknowledges the devotion of the local people and promises to be generous in judging their sins before mentioning his interest in the fact that the chapel has no divine services at present. The Pope mentions the fact that the town is situated between two rivers and he has clearly been informed of the flooding that prevents people getting to the main church. The Pope also mentions the main road to Exeter being a factor and the many travellers that use this route. By now he is hearing the clink of coinage, travellers mean cash. After all, the travellers are not going to go out of their way up the hill to the main church, and travel is highly dangerous, so travellers need blessings.
The Pope explains that he gives his approval for a dual use church here, to carry on the Chantry side of the business, which in itself is a money maker, but also to provide the facility for divine service. He finishes though with the really critical part of his message.
....we intend moreover to be understood:- that oblations and other emoluments arising in any way to the said Chapel must at all times be paid to the Mother Church. To no one is it allowed to infringe this clause of our grant or should anyone presume, by foolish act, to oppose this, may he incur the wrath of God the Father Omnipotent as well as of the Blessed Apostles, Peter and Paul.
To translate this bit for you, the Pope is making clear that he wants all the profits from this new venture, and if anyone were to be stupid enough to syphon off a cut for themselves, they were literally going to Hell. The money was all to go to the Parish Church of All Saints, up the hill.
Having told you all that, it comes as a surprise to find that history describes Urban V as being remembered for his personal poverty, who fought against church corruption and promoted high moral standards for clergy.
It was a tumultuous period for Popes at this time, and the seat of the Popes was in Avignon in France, as Rome was in turmoil and not safe. Unlike today, most of the Cardinals were in fact French and when his predescessr died the conclave to choose the new Pope consisted of 20 Cardinals, 18 of whom were French. Talking of corruption in the church, 10 of those Cardinals had been relatives of the Pope. To add to the mess, 6 of the Cardinals were from Limousin which had just been lost to the English.
Pope Urban, whose real name was Guillaume Grimoard became Pope because the different factions could not agree on their favoured candidates. He was the compromise candidate. In fact things were so dangerous in Rome that the conclave kept their decision secret for a month because Urban was in Italy at the time and the French contingent feared the Italians might kill him before he got back to France. Even Urban who had been recalled to Avignon didn't know that he was now the Pope. More extraordinary was the fact that Urban was not even a Bishop let alone a Cardinal so he had to be made a Bishop first before they could make him Pope.
In the entrance porch under the 14th century tower you can see a small round hole in the bottom of the door. It looks a bit like a cat flap. That's because it is a cat flap, and it is there so that the town cats can get inside to catch mice. Nobody was as poor as a church mouse in Okehampton because there weren't any.
The simile, "as poor as a church mouse" comes from the old observation that historic churches and parish buildings did not store food or have kitchens. A mouse living inside a church would find no crumbs or scraps to eat and would therefore starve.
An interesting event that also happened at the same time as all the Papal shenanigans in 1362 was "The Statute of Pleading". It was also called the "Pleading in English Act" and was a law that was introduced by the English Parliament that required all oral court proceedings to be conducted in English instead of Norman French. Records were still kept in Latin. Up until this point, ordinary people since the Norman invasion of 1066, who found themselves in court, had no idea what was going on. It would have been impossible to defend yourself in a court where proceedings were effectively in a foreign language.
So called "Law French" left behind archaic terms that survive to this day. Terms like tort, lease, chattel, executor, tenant, and oyez remain standard vocabulary in modern legal practice.
Okehampton was a world away from the politics of Europe but at the same time very much controlled by those events.
In this photo, notice that the windows on the right, the south wall, are full windows, while those on the left or north wall are smaller and inset into blocked off arches. The north wall originally had medieval buildings adjoining it, as can be seen in the early tithe map above.
All Saints was rebuilt in 1447 no doubt with money collected from St James Chapel. It burned down in 1842 leaving only the 80 feet high granite tower. All Saints today is therefore a Victorian concoction, leaving all of the interesting history here at St James. All Saints is apparently worth seeing though, so I add that one to my list.
Today at St James the tower is the only 14th century survivor with a 14th century bell also hanging in it. The main body of the church was rebuilt in 1862. The bell in the tower was tolled when a townsperson died, ringing out the number of their years on earth. It was also tolled as recently as the 1950's as a curfew bell when it was rung at 8pm every night as a reminder that every householder was to extinguish their fire. This was a major protection against the burning down of the mainly thatched and closely built properties.
St James Chapel carries a Grade 2* listing from Historic England. Most of the age of the building is in its surviving wood carvings which can be spotted in various pieces of furniture where former wooden screens have been repurposed into bench ends, seat backs and a reader's desk.
The wooden gallery at the rear is 19th century and part of the rebuild of 1862, and thanks to this article we know that the northern range of buildings on the north wall were still there when the rebuild occured.
Building News - Friday, 8 August 1862
RESTORATIONS, ETC.
OKEHAMPTON, EXETER .- The Charity Chapel of St. James, Okehampton, was reopened on the 24th ult. The old chapel of St. James, the original foundation of which is lost in remote antiquity, having existed long anterior to the former parish church (which was consecrated by Bishop Brans-combe in the thirteenth century), had, from the effects of time and climate and neglect, begun to tumble into dust, and was pronounced by a surveyor, engaged by the corporation, to whom the chapel belongs, to be as utterly unsafe as it was unfit for Divine service. Edward Ashworth, Esq., of Exeter, architect, was engaged to prepare plans and specifications; and Messrs. Harris & Palmer, masons and stone-cutters, and Messrs. Lovell & Husher, carpenters, of Okehampton, were employed to carry out the work of restoration, which they have done satisfactorily. The general expenses are about £700. The chapel has been pronounced one of the most successful restorations in the West of England, though it is partly obscured from view by a block of houses on the north side, which, it is understood, the corporation intend taking down when the leases fall in. A beautiful stained glass window, by Beer, of Exeter, ornaments the south side of the chancel, which is fitted by some justly admired specimens of carved work, by Gush, of Exeter.
Western Times - Saturday, 2 August 1862
OKEHAMPTON
ST. JAMES'S CHAPEL .- On Thursday, last week, the old corporation of St. James's was reopened after undergoing a thorough restoration. The fine old parish church is situated on a hill, the chapel in the middle of the town, thus offering a great convenience to those to whom the ascent of the hill-from age, infirmity, or other causes-might be a difficulty or inconvenience.
The restored chapel will give accommodation to about 300 persons, the seats are open, and it has a fine east window, and a good clock tower. The town made a sort of holiday of the occasion. Shops were closed, bells were rung, and streets adorned with flags and evergreens. The service at the chapel commenced at eleven o'clock........ The Archdeacon did the hospitalities for the clergy and the visitors on the occasion, an elegant dejeuner being provided at the vicarage, at which about fifty sat down, and whose refection was enlivened by the music of the local band. A tea in the market was provided for all who chose to pay the ticket, of which about 350 availed themselves. The weather being fine after ten o'clock, there was nothing to damp the proceedings; the tea was consequently held in the open air. The Archdeacon addressed the assembly in an appropriate speech after tea, and there was an evening service at the church, the Archdeacon taking the pulpit in the absence of the Rev J. R. Whyte, vicar of Launcells, who was to have officiated. Towards the cost the Mayor and corporation contributed £100, and became responsible for £300 more. The Archdeacon gave £100. The offertory at the opening was £14 15s 6d.
Some of the figures have had facelifts that appear to have gone wrong. In fact these are the result of vandalism or iconoclasm as it was called.
During the English Reformation (1530s–1540s) and later during the English Civil War (1640s), Puritan and Protestant reformers systematically defaced religious imagery. Any carved human figures, saints, or divine representations on pulpits, screens, and fonts were viewed as "idolatrous" or too closely aligned with Catholic practices. Chiseled-away faces and hands were intentional acts to render the figures "blind" and remove their perceived spiritual power, leaving behind the stark, flattened markings visible today.
Ever since the time of Henry VIII and the break with Rome, controversies have come and gone as people became wary of creeping ritual or a perceived return to Catholic symbolism. The English tradition has therefore always reverted to plain and simple church interiors. It didn't end with the iconoclasm of earlier times.
In 1900, the presence of candlesticks—specifically "altar lights"—on the communion table of an Anglican or Protestant church was highly controversial because it was viewed as a visual symbol of "Ritualism" and a creeping return to Roman Catholicism. Wikipedia
Western Times - Friday, 12 July 1901
OKEHAMPTON CHAPEL.
REMOVAL OF THE OBJECTIONABLE
CANDLESTICKS.
The communion table at the chapel of St. James, Okehampton, has been denuded of its ornaments. At the last meeting of the Charity Trustees the Chapel Commitee were empowered to remove the candlesticks and the cross " if they thought necessary," but the three gentlemen forming this committee hesitated to take any action last week. However, they were released of any obligation which might have been upon them by the activity of some person or persons unknown, for it was found on Saturday morning that the candlesticks and the cross had disappeared from their accustomed place. On Sunday eight of the trustees, including the Mayor (Mr Henry Geen), attended the afternoon service in the chapel, when the Rev A. L. Giles (vicar) preached. The service was plain, the prayers and Psalms all being read, in accordance with the wishes of the Trustees.
It ia hard to believe now that in the early 20th century many people wanted the chapel removed completely as it was considered a serious "block" to street improvements. This article mentions an Okehampton Trustees Meeting in 1910. Interestingly the vicar of the parish seems to be leading the plan. Why would the vicar want the chapel removed? The chapel was run by the town Mayor and Burgesses not by him. This conflict between the chapel and the church on the hill went back centuries. By this date the chapel was an independent charitable trust.
Western Times - Friday, 1 April 1910
Mr. G. K. Blatchford suggested that the Trustees should take steps to remove St. James's Chapel. The Town Council did not seem to be able to move without the Trustees.
Mr. Hunt : Would the owners and occupiers of surrounding property be prepared to pay a big sum for the removal-(the Vicar : "Hear, hear !") ?
General Holley : What would the Council give for the site-(the Vicar : "Hear, hear !") ?
Mr. Passmore said St. James's Chapel had been a block there for many years, and, with other street improvements now being carried out, he hoped the Ecclesiastical Trustees would make some effort in the desired direction.
Mr. J. W. Besley believed that all were agreed as to the desirability of the building being removed, but it was a question of ways and means.
The Mayor said they were moving in the right direction, but they could not do anything until the Charity Commissioners fell into line.
The Vicar assured the meeting that the Ecclesiastical Trustees were doing all they could in the matter.
In 1924 another meeting about "Town Business" saw a request for the trustees of St James to sell 10 feet of the eastern end of the property to the town for street widening. Ultimately the chapel survived intact.
By 1930 cars had appeared and the pressure was still on St James Chapel for space, now it was for parking.
Western Morning News - Friday, 20 June 1930
OKEHAMPTON CAR-PARKING
BY-LAW
OkehamptonTown Council has affixed the seal to a new by-law concerning the parking of motor cars. Within certain defined areas on both sides of Fore-street and on the south side of St. James's Chapel, cars will now be allowed to stand for one hour within eight feet of the kerb each side before the police can order their removal.
The last article I found is a highly suitable way to end this history as it both describes the sight of this church by a visitor to the town, just as I first saw it, and also makes comment on its survival which was no sure thing. This piece was penned in 1942 only about thirty years after planners came close to demolishing it. The visitor compares it to another St James recently reduced to rubble in London, not by town planners wanting a car park, but by bombing.
Western Times - Friday, 26 June 1942
I VISIT OKEHAMPTON
(By Arthur Wilde)
CHURCH REFLECTIONS.
I like the way Fore-street is dominated at one end by St. James's church, whose tower, I
believe, dates back to Saxon times. Outside was the busy world of that morning, but upon entering this small church the world seemed hushed for a time. I noticed that the sides of the pulpit are made from the bench ends of old pews, which makes a rather neat job, and I liked the carved figures on the reading-desk.
Sitting in that church set me thinking of its tower and the days when it was built; and I reflected upon the efforts of those who planned these beautiful Houses of God, These ancient places have indeed proved a sure foundation of real and lasting good in our national life, and I feel a quiet and satisfying pride in being a churchman. Many of our churches were built for the needs of small settlements in scattered parts of our countryside, around which generations have lived and prospered. Some in Devon, for instance, still stand in the unbroken solitude of their early days, and I cannot understand the outlook of those who say that they find in them nothing of interest, and are unmoved at their long story of faith and devotion.
I love to sit and admire the sound stonework, old oak screens and their wonderful carving, ancient fonts and pulpits. In St. James's Church, that morning, I recalled some of the famous churches that have been destroyed by the common enemy in air raids, and in particular I thought of one, bearing the name of the same patron saint as this Okehampton church, in London's West End, which I was fond of attending for its short mid-day service when I was engaged on my wartime duties as a temporary bank clerk in St. James's square. I have loved that church for years, but, alas! it is now but a shell. A bomb hit it during the night following my last attendance there, and unfortunately the evercourteous verger lost his life.
The last word on this occasion will go to the Pope.
Urban, Bishop, servant of the servants of God to our beloved sons wheresoever of the township of Ochampton, of the diocese of Exeter, greeting and apostolic blessing. Conscious of the expression of your devotion which thou showest to us and to the Court of Rome , may we judge liberally towards your sins.Hence it is in your township of Ochampton, in the parish of the Holy Trinity, otherwise All Saints there is a certain Chapel, founded and fully furnished in honour of St. James, but not endowed and even deprived of divine service.
The petition on your behalf which has reached us sets forth that the same township, together with the chapel is found to be situated between two streams of water, on account of which floods often occur, so that, as we learn and are assured, for the distance of a mile or more it is impossible to attend to hear divine service. It is stated that also in the schedule of your said petition that through the middle of your said township of Ochampton there is a certain public road which stretches from Cornwall towards the city of Exeter and London, by which so many caravans (Travellers) enter and pass through, that sometimes, from the said township to your mother church (All Saints) it has happened that it was not possible to provide the said travellers with food and other necessaries or to help them in any way in your absence.
At the same time, in the said petition, on your behalf, it is humbly implored of us that we may deign to grant a perpetual chantry and the celebration of divine services on these occasions, at your said Chapel. We therefore, desiring as we ought, the increase of divine religion and seeing how piously your devotion to God is established, we have granted by our favour the perpetual Chantry and the continual celebration of Divine Service by whatever priests, religious or secular, in the said your Chapel of St James.
Whilst however it may be so as stated above in your petition the same by these our present letters we intend moreover to be understood:- that oblations and other emoluments arising in any way to the said Chapel must at all times be paid to the Mother Church. To no one is it allowed to infringe this clause of our grant or should anyone presume, by foolish act, to oppose this, may he incur the wrath of God the Father Omnipotent as well as of the Blessed Apostles, Peter and Paul.
Dated at Rome at St. Peter, in the Kalenda of February (14-30 Jan) in the third year of our Pontificate. (1365)
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